An Outline of Occult Science
By
Rudolf Steiner, Ph.D.
Authorized Translation from the Fourth Edition
(Newly Revised)
AnthropoSophic Press
New York
1922
CONTENTS
Preface to the Fourth Edition.
Author’s Remarks To First Edition
Chapter I. The Character of Occult Science
Chapter II. The Nature of Man
Chapter III. Sleep and Death
Chapter IV. The Evolution of the World and Man
Chapter V. Knowledge of the Higher Worlds
Chapter VI. The Present and Future Evolution of the World and of Humanity
Chapter VII. Details from the Domain of Occult Science Man’s Etheric Body
Footnotes
PREFACE TO THE FOURTH EDITION.
One who undertakes to represent certain results of scientific spiritual
research of the kind recorded in this book, must above all things be
prepared to find that this kind of investigation is at the present time
almost universally regarded as impossible. For things are related in the
following pages about which those who are today esteemed exact thinkers,
assert that they will probably remain altogether indeterminable by human
intelligence. One who knows and can respect the reasons which prompt many
a serious person to assert this impossibility, would fain make the attempt
again and again to show what misunderstandings are really at the bottom of
the belief that it is not given to human knowledge to penetrate into the
superphysical worlds.
For two things present themselves for consideration. First, no human being
will, on deeper reflection, be able in the long run to shut his eyes to
the fact that his most important questions as to the meaning and
significance of life must remain unanswered, if there be no access to
higher worlds. Theoretically we may delude ourselves concerning this fact
and so get away from it; the depths of our soul-life, however, will not
tolerate such self-delusion. The person who will not listen to what comes
from these depths of the soul will naturally reject any account of
supersensible worlds. There are however people—and their number is not
small—who find it impossible to remain deaf to the demands coming from the
depths of the soul. They must always be knocking at the gates which, in
the opinion of others, bar the way to what is “incomprehensible.”
Secondly, the statements of “exact thinkers” are on no account to be
despised. Where they have to be taken seriously, one who occupies himself
with them will thoroughly feel and appreciate this seriousness. The writer
of this book would not like to be taken for one who lightly disregards the
enormous thought-labour which has been expended in determining the limits
of the human intellect. This thought-labour cannot be put aside with a few
phrases about “academic wisdom” and the like. In many cases it has its
source in true striving after knowledge and in genuine discernment.
Indeed, even more than this must be admitted; reasons have been brought
forward to show that that knowledge which is to-day regarded as scientific
cannot penetrate into supersensible worlds, and these reasons _are in a
certain sense irrefutable_.
Now it may appear strange to many people that the writer of this book
admits this freely, and yet undertakes to make statements about
supersensible worlds. It seems indeed almost impossible that a person
should admit _in a certain sense_ the reasons why knowledge of
superphysical worlds is unattainable, and should yet speak about those
worlds.
Yet it is possible to take this attitude, and at the same time to
understand that it impresses others as being inconsistent. It is not given
to every one to enter into the experiences we pass through when we
approach supersensible realms with the human intellect. Then it turns out
that intellectual proofs may certainly be irrefutable, and that
_notwithstanding this_, they need not be decisive with regard to reality.
Instead of all sorts of theoretical explanations, let us now try to make
this comprehensible by a comparison. That comparisons are not in
themselves proofs is readily admitted, but this does not prevent their
often making intelligible what has to be expressed.
Human understanding, as it works in everyday life and in ordinary science,
is actually so constituted that it cannot penetrate into superphysical
worlds. This may be proven beyond the possibility of denial. But this
proof can have no more value for a certain kind of soul-life than the
proof one would use in showing that man’s natural eye cannot, with its
visual faculty, penetrate to the smallest cells of a living being, or to
the constitution of far-off celestial bodies.
Just as the assertion is true and demonstrable that the ordinary power of
seeing does not penetrate as far as the cells, so also is the other
assertion which maintains that ordinary knowledge cannot penetrate into
supersensible worlds. And yet the proof that the ordinary power of vision
has to stop short of the cells in no way excludes the investigation of
cells. Why should the proof that the ordinary power of cognition has to
stop short of supersensible worlds, decide anything against the
possibility of investigating those worlds?
One can well sense the feeling which this comparison may evoke in many
people. One can even understand that he who doubts and holds the above
comparison against this labor of thought, does not even faintly sense the
whole seriousness of that mental effort. And yet the present writer is not
only fully convinced of that seriousness, but is of opinion that that work
of thought may be numbered among the noblest achievements of humanity. To
show that the human power of vision cannot perceive the cellular structure
without the help of instruments, would surely be a useless undertaking;
but in exact thinking, to become conscious of the nature of that thought
is a necessary work of the mind. It is only natural that one who devotes
himself to such work, should not notice that reality may refute him. The
preface to this book can be no place for entering into many “refutations”
of former editions, put forth by those who are entirely devoid of
appreciation of that for which it strives, or who direct their unfounded
attacks against the personality of the author; but it must, none the less,
be emphasized that belittling of serious scientific thought in this book
can only be imputed to the author by one who wishes to shut himself off
from the _spirit_ of what is expressed in it.
Man’s power of cognition may be augmented and made more powerful, just as
the eye’s power of vision may be augmented. Only the means for
strengthening the capacity of cognition are entirely of a spiritual
nature; they are inner processes, belonging purely to the soul. They
consist of what is described in this book as meditation and concentration
(contemplation). Ordinary soul-life is bound up with the bodily
instrument; the strengthened soul-life liberates itself from it. There are
schools of thought at the present time to which this assertion must appear
quite senseless, to which it must seem based only upon self-delusion.
Those who think in this way will find it easy, from their point of view,
to prove that “all soul-life” is bound up with the nervous system. One who
holds the standpoint from which this book has been written, can thoroughly
understand such proofs. He understands people who say that only
superficiality can assert that there may be some kind of soul-life
independent of the body, and who are quite convinced that in such
experiences of the soul there exists a connection with the life of the
nervous system, which the “dilettantism of occult science” merely fails to
detect.
Here certain quite comprehensible habits of thought are in such sharp
contradiction to what has been described in this book, that there is as
yet no prospect of coming to an understanding with many people. It is here
that we come to the point where the desire must arise that it should no
longer be a characteristic of our present day culture to at once decry as
fanciful or visionary a method of research which differs from its own. But
on the other hand it is also a fact at the present time that a number of
people can appreciate the supersensible method of research, as it is
presented in this book, people who understand that the meaning of life is
not revealed in general phrases about the soul, self, and so on, but can
only result from really entering into the facts of superphysical research.
Not from lack of modesty, but with a sense of joyful satisfaction, does
the author of this book feel profoundly the necessity for this fourth
edition after a comparatively short time. The author is not prompted to
this statement by lack of modesty, for he is entirely too conscious of how
little even this new edition approaches that “outline of a supersensuous
world concept” which it is meant to be. The whole book has once more been
revised for the new edition, much supplementary matter has been inserted
at important points, and elucidations have been attempted. But in numerous
passages the author has realized how poor the means of presentation
accessible to him prove to be in comparison with what superphysical
research discovers. Thus it was scarcely possible to do more than point
out the way in which to reach conceptions of the events described in this
book as the Saturn, Sun, and Moon evolutions. An important aspect of this
subject has been briefly remodelled in this edition. But experiences in
relation to such things diverge so widely from all experiences in the
realm of the senses, that their presentation necessitates a continual
striving after expressions which may be, at least in some measure,
adequate. One who is willing to enter into the attempted presentation
which has here been made, will perhaps notice that in the case of many
things which cannot possibly be expressed by mere words, the endeavour has
been made to convey them by the _manner_ of the description. This manner
is, for instance, different in the account of the Saturn evolution from
that used for the Sun evolution, and so on.
Much complementary and additional matter has been inserted in this edition
in the part dealing with “Perception of the Higher Worlds.” The endeavour
has been made to represent in a graphic way the kind of inner
soul-processes by which the power of cognition liberates itself from the
limits which confine it in the world of sense and thereby becomes
qualified for experiencing the supersensible world. The attempt has been
made to show that these experiences, even though gained by entirely inner
ways and methods, still do not have a merely subjective significance for
the particular individual who gains them. The description attempts to show
that _within_ the soul stripped of its individuality and personal
peculiarities, an experience takes place which _every_ human being may
have in the same way, if he will only work at his development from out his
subjective experiences. It is only when “knowledge of supersensible
worlds” is thought of as bearing this character that it may be
differentiated from old experiences of merely subjective mysticism. Of
this mysticism it may be said that it is after all more or less a
subjective concern of the mystic. The scientific spiritual training of the
soul, however, as it is described here, strives for objective experiences,
the truth of which, although recognized in an entirely inner way, may yet,
for that very reason, be found to be universally valid. This again is a
point on which it is very difficult to come to an understanding concerning
many of the habits of thought of our time.
In conclusion, the author would like to observe that it would be well if
even the sympathetic reader of the book would take its statements exactly
as they stand. At the present time there is a very prevalent tendency to
give this or that spiritual movement an historical name, and to many it is
only such a name that seems to make it valuable. But, it may be asked,
what would the statements in this book gain by being designated
“Rosicrucian,” or anything else of the kind? What is of importance is that
in this book a glimpse into supersensible worlds is attempted with the
means which in our present period of evolution are possible and suitable
for the human soul; and that from this point of view the problems of human
destiny and human existence are considered beyond the limits of birth and
death. It is not a question of an endeavor which shall bear this or that
old name, but of a striving after truth.
On the other hand, expressions have also been used, with hostile
intention, for the conception of the universe presented in this book.
Leaving out of account that those which were intended to strike and
discredit the author most heavily are absurd and objectively untrue, these
expressions are stamped as unworthy by the fact that they disparage a
fully _independent_ search for truth; because the aggressors do not judge
it on its own merits, but try to impose on others, as a judgment of these
investigations, erroneous ideas about their dependence upon this or that
tradition,—ideas which they have invented, or adopted from others without
reason. However necessary these words are in face of the many attacks on
the author, it is yet repugnant to him in this place to enter further into
the matter.
RUDOLF STEINER
_June, 1913._
AUTHOR’S REMARKS TO FIRST EDITION
In placing a book such as this in the hands of the public, the writer must
calmly anticipate every kind of criticism regarding his work which is
likely to arise in the present day. A reader, for instance, whose opinions
are based upon the results of scientific research, after noting certain
statements made here touching these things, may pronounce the following
judgment: “It is astounding that such statements should be possible in our
time. The most elementary conceptions of natural science are distorted in
such a manner as to denote positively inconceivable ignorance of even the
rudiments of science. The author uses such terms, for instance, as ‘heat’
in a way that would lead one to infer that he had let the entire wave of
modern thought on the subject of physics sweep past him unperceived. Any
one familiar with the mere elements of this science would show him that
not even the merest dilettante could have made these statements, and they
can only be dismissed as the outcome of rank ignorance.”
This and many a similar verdict might be pronounced, and we can picture
our reader, after the perusal of a page or two, laying the book
aside,—smiling or indignant, according to his temperament,—and reflecting
on the singular growths which a perverse tendency of thought may put forth
in our time. So thinking, he will lay this volume aside, with his
collection of similar freaks of the brain. What, however, would the author
say should such opinions come to his knowledge? Would he not, from his
point of view, also set the critic down as incapable of judgment or, at
least, as one who has not chosen to bring his good will to bear in forming
an intelligent opinion? To this the answer is most emphatically—No! In no
sense whatever does the author feel this, for he can easily conceive of
his critic as being not only a highly intelligent man, but also a trained
scientist, and one whose opinions are the result of conscientious thought.
The author of this book is able to enter into the feelings of such a
person and to understand the reasons which have led him to form these
conclusions.
Now, in order to comprehend what the author really means, it is necessary
to do here what generally seems to him to be out of place, but for which
there is urgent cause in the case of this book, namely, to introduce
certain personal data. Of course, nothing will be said in this connection
but what bears upon the author’s decision to write this book. What is said
in it could not be justified if it bore merely a personal character. A
book of this kind is bound to proffer views to which any person may
attain, and these views must be presented in such a way as to suggest no
shade of the personal element, that is, as far as such a thing is
possible.
It is therefore not in this sense that the personal note is sounded. It is
only intended to explain how it was possible for the author to understand
the above characterized opinions concerning his presentations, and yet was
able to write this book.
It is true there is one method which would have made the introduction of
the personal element unnecessary—this would have been to specify in detail
all those particulars which would show that the statements here made are
in agreement with the progress of modern science. This course would,
however, have necessitated the writing of many volumes, and as such a task
is at present out of the question, the writer feels it necessary to state
the personal reasons which he believes justify him in thinking such an
agreement thoroughly possible and satisfactory. Were he not in a position
to make the following explanations, he would most certainly never have
gone so far as to publish such statements as those referring to heat
processes.
Some thirty years ago the author had the opportunity of studying physics
in its various branches. At that time the central point of interest in the
sphere of heat phenomena was the promulgation of the so-called “Mechanical
Theory of Heat,” and it happened that this theory so particularly
engrossed his attention that the historical development of the various
interpretations associated with the names of Julius Robert Mayer,
Helmholtz, Joule, Clausius, and others, formed the subject of his
continuous study. During that period of concentrated work he laid those
foundations which have enabled him to follow all the actual advances since
made with regard to the theory of physical heat, without experiencing any
difficulty in penetrating into what science is achieving in this
department. Had he been obliged to confess himself unable to do this, the
writer would have had good reason for leaving unsaid and unwritten much
that has been brought forward in this book.
He has made it a matter of conscience, when writing or speaking on occult
science, to deal only with matters on which he could also report, in what
seemed an adequate manner, the views held by modern science. With this,
however, he does not wish in the least to give the impression that this is
always a necessary prerequisite. Any one may feel a call to communicate or
to publish whatever his judgment, his sense of truth, and his feelings may
prompt him to, even if he is ignorant of the attitude taken by
contemporary science in the matter. The writer wishes to indicate merely
that he holds to the pronouncements he has made. For instance, he would
never have written those few sentences on the human glandular system, nor
those regarding man’s nervous system, contained in this volume, were he
not in a position to discuss both subjects in the terms used by the modern
scientist, when speaking of the glandular and nervous systems from the
standpoint of science.
In spite of the fact that it may be said that he who speaks concerning
“heat,” as is done here, knows nothing of the elements of modern physics,
yet the author feels himself quite justified, because he believes that he
knows present day research along those lines, and because if it were
unknown to him, he would have left the subject alone. He knows that such
utterances may be ascribed to lack of modesty, but it is necessary to
declare his true motives, lest they should be confounded with others of a
very different nature, a result infinitely worse than a verdict of mere
vanity.
He who reads this book as a philosopher, may well ask himself, “Has this
author been asleep to present day research in the field of the theory of
cognition? Had he never heard of the existence of a man called Kant?” this
philosopher might ask, “and did he not know that according to this man it
was simply inadmissible, from a philosophic point of view, to put forward
such statements?” and so on, while in conclusion he might remark that
stuff of so uncritical, childish, and unprofessional a nature should not
be tolerated among philosophers, and that any further investigation would
be waste of time. However, here again, for reasons already advanced and at
the risk of being again misinterpreted, the writer would fain introduce
certain personal experiences.
His studies of Kant date from his sixteenth year, and he really believes
he is now capable of criticizing quite objectively, from the Kantian point
of view, everything that has been put forward in this book. On this
account, too, he might have left this book unwritten were he not fully
aware of what moves a philosopher to pass the verdict of “childishness”
whenever the critical standard of the day is applied. Yet one may actually
know that in the Kantian sense the limits of possible knowledge are here
exceeded: one may know in what way Herbart (who never arrived at an
“arrangement of ideas”) would discover his “naive realism.” One may even
know the degree to which the modern pragmatism of James and Schiller and
others would find the bounds of “true presentments” transgressed—those
presentments which we are able to make our own, to vindicate, enforce, and
to verify.
We may know all these things and yet, for this very reason, feel justified
in holding the views here presented. The writer has dealt with the
tendencies of philosophic thought in his works: “The Theory of Cognition
of Goethe’s World-Concept”; “Truth and Science”; “Philosophy of Freedom”;
“Goethe’s World Concept” and “Views of the World and Life in the
Nineteenth Century.”
Many other criticisms might be suggested. Any one who had read some of the
writer’s earlier works: “Views of the World and Life in the Nineteenth
Century,” for instance, or a smaller work on _Haeckel and his Opponents_,
might think it incredible that one and the same man could have written
those books as well as the present work and also his already published
“Theosophy.” “How,” he might ask, “can a man throw himself into the breach
for Haeckel, and then, turn around and discredit every sound theory
concerning monism that is the outcome of Haeckel’s researches?” He might
understand the author of this book attacking Haeckel “with fire and
sword”; but it passes the limits of comprehension that, besides defending
him, he should actually have dedicated “Views of the World and Life in the
Nineteenth Century” to him. Haeckel, it might be thought, would have
emphatically declined the dedication had he known that the author was
shortly to produce such stuff as _An Outline of Occult Science_, with all
its unwieldy dualism.
The writer of this book is of the opinion that one may very well
understand Haeckel without being bound to consider everything else as
nonsense which does not flow directly from Haeckel’s own presentments and
premises. The author is further of the opinion that Haeckel cannot be
understood by attacking him with “fire and sword,” but by trying to grasp
what he has done for science. Least of all does he hold those opponents of
Haeckel to be in the right, against whom he has in his book, _Haeckel and
his Opponents_, sought to defend the great naturalist; for surely, the
fact of his having gone beyond Haeckel’s premises by placing the spiritual
conception of the world side by side with the merely natural one conceived
by Haeckel, need be no reason for assuming that he was of one mind with
the latter’s opponents. Any one taking the trouble to look at the matter
in the right light must see that the writer’s recent books are in perfect
accord with those of an earlier date.
But the author can also conceive of a critic who in general and offhand
looks upon the presentations of this book as the out-pourings of a fantasy
run wild or as dreamy thought-pictures. Yet all that can be said in this
respect is contained in the book itself, and it is explicitly shown that
sane and earnest thought not only can but _must_ be the touch-stone of all
the facts presented. Only one who submits what is here advanced to logical
and adequate examination, such as is applied to the facts of natural
science, will be in a position to decide for himself how much reason has
to say in the matter.
After saying this much about those who may at first be inclined to take
exception to this work, we may perhaps be permitted to address a few words
to those on whose sympathetic attention we can rely. These will find all
broad essentials contained in the first chapter, “Concerning the Nature of
Occult Science.” A word, however, must here be added. Although this book
deals with investigations carried beyond the confines of intellect limited
to the world of the senses, yet nothing has been asserted except what can
be grasped by any person possessed of unprejudiced reasoning powers backed
by a healthy sense of truth, and who is at the same time willing to turn
these gifts to the best account; and the writer emphatically wishes it to
be understood that he hopes to appeal to readers who will not be content
with merely accepting on “blind faith” the matters presented, but who will
take the trouble to test them by the light of their own understanding and
by the experiences of their own lives. Above all, he desires _cautious_
readers, who will allow themselves to be convinced only by what can be
logically justified. The writer is well aware that his work would be worth
nothing were its value to rest on blind belief; it is valuable only in the
degree to which it can be justified by unbiased reason. It is an easy
thing for “blind faith” to confound folly and superstition with truth, and
doubtless many, who have been content to accept the supersensible on mere
faith, will be inclined to think that this book makes too great demands
upon their powers of thought. It is not a question of merely making
certain communications, but rather of presenting them in a manner
consistent with a conscientious view of the corresponding plane of life;
for this is the plane upon which the loftiest matters are often handled
with unscrupulous charlatanism, and where knowledge and superstition come
into such close contact as to be liable to be confused one with the other.
Any one acquainted with supersensual research will, on reading this book,
be able to see that the author has sought to define the boundary line
sharply between what can be communicated now from the sphere of
supersensible cognition, and that which will be given out, at a later
time, or at least, in a different form.
RUDOLF STEINER
_December, 1909._
CHAPTER I. THE CHARACTER OF OCCULT SCIENCE
At the present time the words “occult science” are apt to arouse the most
varied feelings. Upon some people they work like a magic charm, like the
announcement of something to which they feel attracted by the innermost
powers of their soul; to others there is in the words something repellent,
calling forth contempt, derision, or a compassionate smile. By many,
occult science is looked upon as a lofty goal of human effort, the crown
of all other knowledge and cognition; others, who are devoting themselves
with the greatest earnestness and noble love of truth to that which
appears to them true science, deem occult science mere idle dreaming and
fantasy, in the same category with what is called superstition. To some,
occult science is like a light without which life would be valueless; to
others, it represents a spiritual danger, calculated to lead astray
immature minds and weak souls, while between these two extremes is to be
found every possible intermediate shade of opinion.
Strange feelings are awakened in one who has attained a certain
impartiality of judgment in regard to occult science, its adherents and
its opponents, when one sees how people, undoubtedly possessed of a
genuine feeling for freedom in many matters, become intolerant when they
meet with this particular line of thought. And an unprejudiced observer
will scarcely fail in this case to admit that what attracts many adherents
of occult science—or occultism—is nothing but the fatal craving for what
is unknown and mysterious, or even vague. And he will also be ready to own
that there is much cogency in the reasons put forward against what is
fantastic and visionary by serious opponents of the cause in question. In
fact, one who studies occult science will do well not to lose sight of the
fact that the impulse toward the mysterious leads many people on a vain
chase after worthless and dangerous will-o’-the-wisps.
Even though the occult scientist keeps a watchful eye on all errors and
vagaries on the part of adherents of his views, and on all justifiable
antagonism, yet there are reasons which hold him back from the immediate
defence of his own efforts and aspirations. These reasons will become
apparent to any one entering more deeply into occult science. It would
therefore be superfluous to discuss them here. If they were cited before
the threshold of this science had been crossed, they would not suffice to
convince one who, held back by irresistible repugnance, refuses to cross
that threshold. But to one who effects an entry, the reasons will soon
manifest themselves, with unmistakable clearness from within.
This much, however, implies that the reasons in question point to a
certain attitude as the only right one for an occult scientist. He avoids,
as much as he possibly can, any kind of outer defence or conflict, and
lets the cause speak for itself. He simply puts forward occult science;
and in what it has to say about various matters, he shows how his
knowledge is related to other departments of life and science, what
antagonism it may encounter, and in what way reality stands witness to the
truth of his cognitions. He knows that an attempted vindication would,—not
merely on account of current defective thinking but by virtue of a certain
inner necessity,—lead into the domain of artful persuasion; and he desires
nothing else than to let occult science work its own way quite
independently.
The first point in occult science is by no means the advancing of
assertions or opinions which are to be proven, but the communication, in a
purely narrative form, of experiences which are to be met with in a world
other than the one that is to be seen with physical eyes and touched with
physical hands. And further, it is an important point that through this
science the methods are described by which man may verify for himself the
truth of such communications. For one who makes a serious study of genuine
occult science will soon find that thereby much becomes changed in the
conceptions and ideas which are formed—and rightly formed—in other spheres
of life. A wholly new conception necessarily arises also about what has
hitherto been called a “proof.” We come to see that in certain domains
such a word loses its usual meaning, and that there are other grounds for
insight and understanding than “proofs” of this kind.
All occult science is born from two thoughts, which may take root in any
human being. To the occult scientist these thoughts express facts which
may be experienced if the right methods for the purpose are used. But to
many people these same thoughts represent highly disputable assertions,
which may arouse fierce contention, even if they are not regarded as
something which may be “proven” impossible.
These two thoughts are, first, that behind the visible world there is
another, the world invisible, which is hidden from the senses and also
from thought that is fettered by these senses; and secondly, that it is
possible for man to penetrate into that unseen world by developing certain
faculties dormant within him.
Some will say that there is no such hidden world. The world perceived by
man through his senses is the only one. Its enigmas can be solved out of
itself. Even if man is still very far from being able to answer all the
questions of existence, the time will certainly come when sense-experience
and the science based upon it will be able to give the answers to all such
questions.
Others say that it cannot be asserted that there is no unseen world behind
the visible one, but that human powers of perception are not able to
penetrate into that world. Those powers have bounds which they cannot
pass. Faith, with its urgent cravings, may take refuge in such a world;
but true science, based on ascertained facts, can have nothing to do with
it.
A third class looks upon it as a kind of presumption for man to attempt to
penetrate, by his own efforts of cognition, into a domain with regard to
which he should give up all claim to knowledge and be content with faith.
The adherents of this view feel it to be wrong for weak human beings to
wish to force their way into a world which should belong to religious
life.
It is also alleged that a common knowledge of the facts of the sense-world
is possible for mankind, but that in regard to supersensible things it can
be merely a question of the individual’s personal opinion, and that in
these matters there can be no possibility of a certainty universally
recognized. And many other assertions are made on the subject.
The occult scientist has convinced himself that a consideration of the
visible world propounds enigmas to man which can never be solved out of
the facts of that world itself. Their solution in this way will never be
possible, however far advanced a knowledge of those facts may be. For
visible facts plainly point, through their own inner nature, to the
existence of a hidden world. One who does not see this closes his eyes to
the problems which obviously spring up everywhere out of the facts of the
sense-world. He refuses to recognize certain questions and problems, and
therefore thinks that all questions can be answered through facts within
reach of sense perception. The questions which he is willing to ask are
all capable of being answered by the facts which he is convinced will be
discovered in the course of time. Every genuine occultist admits this. But
why should one, when he asks no questions, expect answers on certain
subjects? The occult scientist says that to him such questioning is
natural, and must be regarded as a wholly justifiable expression of the
human soul. Science is surely not to be confined within limits which
prohibit impartial inquiry.
The opinion that there are bounds to human knowledge which it is
impossible to pass, compelling man to stop short of the invisible world,
is thus met by the occult scientist: he says that there can exist no doubt
concerning the impossibility of penetrating into the unseen world by means
of the kind of cognition here meant. One who considers it the only kind
can come to no other opinion than that man is not permitted to penetrate
into a possibly existing higher world. But the occult scientist goes on to
say that it is possible to develop a different sort of cognition, and that
this leads into the unseen world. If this kind of cognition is held to be
impossible, we arrive at a point of view from which any mention of an
invisible world appears as sheer nonsense. But to an unbiased judgment
there can be no basis for such an opinion as this, except that its
adherent is a stranger to that other kind of cognition. But how can a
person form an opinion about a subject of which he declares himself
ignorant? Occult science must in this case maintain the principle that
people should speak only of what they know, and should not make assertions
about anything of which they are ignorant. It can only recognize every
man’s right to communicate his own experiences, not every man’s right to
declare the impossibility of what he does not, or will not, know. The
occult scientist disputes no one’s right to ignore the invisible world;
but there can be no real reason why a person should declare himself an
authority, not only on what he may know, but also on things considered
unknowable.
To those who say that it is presumption to penetrate into unseen regions,
the occult scientist would merely point out that this _can_ be done, and
that it is sinning against the faculties with which man has been endowed
if he allows them to waste instead of developing and using them.
But he who thinks that views about the unseen world are necessarily wholly
dependent on personal opinion and feeling is denying the common essence of
all human beings. Even though it is true that every one must find light on
these things within himself, it is also a fact that all those, who go far
enough, arrive at the same, not at different conclusions regarding them.
Differences exist only as long as people will not approach the highest
truths by the well-tested path of occult science, but attempt ways of
their own choosing. Genuine occult science will certainly fully admit that
only one who has followed, or at any rate has begun to follow the path of
occult science, is in a position to recognize it as the right one. But all
those who follow that path will recognize its genuineness, and have always
done so.
The path to occult knowledge will be found, at the fitting moment, by
every human being who discerns in what is visible the presence of
something invisible, or who even but dimly surmises or divines it, and
who, from his consciousness that powers of cognition are capable of
development, is driven to the feeling that what is hidden may be unveiled
to him. One who is drawn to occult science by such experiences of the soul
will find opening up before him, not only the prospect of finding the
answers to certain questions which press upon him, but the further
prospect of overcoming everything which hampers and enfeebles his life.
And in a certain higher sense it implies a weakening of life, in fact a
death of the soul, when a person is compelled to turn away from, or to
deny, the unseen. Indeed, under certain circumstances despair is the
result of a man’s losing all hope of having the invisible revealed to him.
This death and despair, in their manifold forms, are at the same time
inner spiritual foes of occult science. They make their appearance when a
person’s inner force is dwindling away. In that case, if he is to possess
any vital force it must be supplied to him from without. He perceives the
things, beings, and events which approach his organs of sense, and
analyzes them with his intellect. They afford him pleasure and pain, and
impel him to the actions of which he is capable. For a while he may go on
in this way: but at length he must reach a point at which he inwardly
dies. For that which may thus be extracted for man from the outer world,
becomes exhausted. This is not a statement arising from the personal
experience of one individual, but something resulting from an impartial
survey of the whole of human life. That which secures life from exhaustion
lies in the unseen world, deep at the roots of things. If a person loses
the power of descending into those depths so that he cannot be perpetually
drawing fresh vitality from them, then in the end the outer world of
things also ceases to yield him anything of a vivifying nature.
It is by no means the case that only the individual and his personal weal
and woe are concerned. Through occult science man gains the conviction
that from a higher standpoint the weal and woe of the individual are
intimately bound up with the weal and woe of the whole world. This is a
means by which man comes to see that he is inflicting an injury on the
entire world and every being within it, if he does not develop his own
powers in the right way. If a man makes his life desolate by losing touch
with the unseen, he not only destroys in his inner self something, the
decay of which may eventually drive him to despair, but through his
weakness he constitutes a hindrance to the evolution of the whole world in
which he lives.
Now man may delude himself. He may yield to the belief that there is
nothing invisible, and that that which is manifest to his senses and
intellect contains everything which can possibly exist. But such an
illusion is only possible on the surface of consciousness and not in its
depths. Feeling and desire do not yield to this delusive belief. They will
be perpetually craving, in one way or another, for that which is
invisible. And if this is withheld, they drive man to doubt, to
uncertainty about life, or even to despair. Occult science, by making
manifest what is unseen, is calculated to overcome all hopelessness,
uncertainty, and despair,—everything, in short, which weakens life and
makes it unfit for its necessary service in the universe.
The beneficent effect of occult science is that it not only satisfies
thirst for knowledge but gives strength and stability to life. The source
whence the occult scientist draws his power for work and his confidence in
life is inexhaustible. Any one who has once had recourse to that fount
will always, on revisiting it, go forth with renewed vigour.
There are people who will not hear anything about occult science, because
they think they discern something unhealthy in what has just been said.
These people are quite right as regards the surface and outer aspect of
life. They do not desire that to be stunted, which life, in its so-called
reality, offers. They see weakness in man’s turning away from reality and
seeking his welfare in an unseen world which to them is synonymous with
what is chimerical and visionary. If as occult scientists we do not desire
to fall into morbid dreaming and weakness, we must admit that such
objections are partially justified. For they are founded upon sound
judgment, which leads to a half truth instead of a whole truth merely
because it does not penetrate to the roots of things, but remains on the
surface. If occult science were calculated to weaken life and estrange man
from true reality, such objections would certainly be strong enough to cut
the ground from under the feet of those who follow this spiritual line of
life. But even in regard to such opinions as these, occult science would
not be taking the right course in defending itself in the ordinary sense
of the word. Even in this case it can only speak by means of what it gives
to those who really penetrate into its meaning, that is, by the real force
and vitality which it bestows. It does not weaken life, but strengthens
it, because it equips man not only with the forces of the manifest world
but with those of the invisible world of which the manifest is the effect.
Thus it does not imply an impoverishment, but an enrichment, of life. The
true occult scientist does not stand aloof from the world, but is a lover
of reality, because he does not desire to enjoy the unseen in a remote
dream-world, but finds his happiness in bringing to the world ever fresh
supplies of force from the invisible sources from whence this very world
is derived, and from which it must be continually fructified.
Some people find many obstacles when they enter upon the path of occult
science. One of these is expressed in the fact, that a person, attempting
to take the first steps, is sometimes discouraged because at the outset he
is introduced to the details of the supersensible world, in order that he
may, with entire patience and devotion, become acquainted with them. A
series of communications is made to him concerning the invisible nature of
man, about certain definite occurrences in the kingdom of which death
opens the portals, and regarding the evolutions of man, the earth, and the
entire solar system. What he expected was to enter the supersensible world
easily, at a bound. Now he is heard to say: “Everything which I am told to
study is food for my mind, but leaves my soul cold. I am seeking the
deepening of my soul-life. I want to find myself within. I am seeking
something that will lift my soul into the sphere of the divine, leading it
to its true home; I do not want information about the human being and
world-processes.” People who talk in this way have no idea that by such
feelings they are barring the door to what they are really seeking. For it
is just when, and only when, with a free and open mind, in self-surrender
and patience, they assimilate what they call “merely” food for the
intellect, that they will find that for which their souls are athirst.
That road leads the soul to union with the divine, which brings to the
soul knowledge of the works of the divine. The uplifting of the heart is
the result of learning to know about the creations of the spirit.
On this account occult science must begin by imparting the information
which throws light on the realms of the spiritual world. So too, in this
book, we shall begin with what can be unveiled concerning unseen worlds
through the methods of occult research. That which is mortal in man, and
that which is immortal, will be described in their connection with the
world, of which he is a member.
Then will follow a description of the methods by which man is able to
develop those powers of cognition latent within him, which will lead him
into that world. As much will be said about the methods as is at present
possible in a work of this kind. It seems natural to think that these
methods should be dealt with first. For it seems as though the main point
would be to acquaint man with what may bring him, by means of his own
powers, to the desired view of the higher world. Many may say, “Of what
use is it for me that others tell me what they know about higher worlds? I
wish to see them for myself.”
The fact of the matter is that for really fruitful experience of the
mysteries of the unseen world, previous knowledge of certain facts
belonging to that world is absolutely necessary. Why this is so, will be
sufficiently brought out from what follows.
It is a mistake to think that the truths of occult science which are
imparted by those qualified to communicate them, before mention is made of
the means of penetrating into the spiritual world itself, can be
understood and grasped only by means of the higher vision which results
from developing certain powers latent in man. This is not the case. For
investigating and discovering the mysteries of a supersensible world, that
higher sight is essential. No one is able to discover the facts of the
unseen world without the clairvoyance which is synonymous with that higher
vision. When however, the facts have been discovered and imparted, every
one who applies to them the full range of his ordinary intellect and
unprejudiced powers of judgment, will be able to understand them and to
rise to a high degree of conviction concerning them. One who maintains
that the mysteries are incomprehensible to him, does not do so because he
is not yet clairvoyant, but because he has not yet succeeded in bringing
into activity those powers of cognition which may be possessed by every
one, even without clairvoyance.
A new method of putting forward these matters consists in so describing
them, after they have been clairvoyantly investigated, that they are quite
accessible to the faculty of judgment. If only people do not shut
themselves off by prejudice, there is no obstacle to arriving at a
conviction, even without higher vision. It is true that many will find
that the new method of presentment, as given in this book, is far from
corresponding to their customary ways of forming an opinion. But any
objection due to this will soon disappear if one takes the trouble to
follow out these customary methods to their final consequences.
When, by an extended application of ordinary thought, a certain number of
the higher mysteries have been assimilated and found intelligible by any
one, then the right moment has come for the methods of occult research to
be applied to his individual personality:—these will give him access to
the unseen world.
Nor will any genuine scientist be able to find contradiction, in spirit
and in truth, between his science, which is built upon the facts of the
sense-world, and the way in which occult science carries on its
researches. The scientist uses certain instruments and methods. He
constructs his instruments by working upon what “nature” gives him. Occult
science also uses an instrument, but in this case the instrument is man
himself. And that instrument too must first be prepared for that higher
research. The faculties and powers given to man by nature at the outset
without his co-operation, must be transformed into higher ones. In this
way man is able to make himself into an instrument for the investigation
of the unseen world.